Ever since the Second Vatican Council, the prospect of reunification between the Catholic and Eastern Orthodox Churches has seemed closer than ever. The Joint International Commission for
Theological Dialogue Between the Orthodox Church and The Roman Catholic Church has been fast at work since 1980 trying to solve issues which divide the two churches. Though the work of these and
other bodies discussing is very important, I would not be saying anything new if I were to say that prayer is an integral part of reunification. Regardless of how many conferences and documents
may be issued, the Body of Christ cannot be healed of this scar with intellectual statements, but in an organic manner, through the unceasing prayer of both the Catholic and Orthodox faithful.

In 1999, the late Coptic Pope, H. H. Shenouda III, wrote “The Nature of Christ,” a work through which he hoped “to settle this question by attempting to rewrite a satisfactory wording of our
faith, which would be acceptable to all.” There is much that all Copts, Orthodox, and Catholics would have to agree with while reading it. Nonetheless, the principal question of the article is to
see whether it is possible to maintain that Christ, the Incarnate Logos, had only one Nature, which has been the Coptic Church’s position and the reason for its separation from both the (Eastern)
Orthodox Church as well as the Roman Catholic Church. “On the Nature of Christ” is a clear and precise formulation that shows that there is now more possibility than there has ever been for the
Coptic Church to join with the Chalcedonian Churches. More than that, it shows that the Coptic Church has given a great push toward the purpose of reunification, a push that needs to be examined
and answered by both the Christian East and the Christian West. I do not claim to be a theologian for any purpose, but I believe that a new and more philosophically inclined look into this
article will show that there is little more than misunderstanding over definitions in the separation between the non-Chalcedonian and Chalcedonian Churches and, at the same time, that the loose
definition of ‘Nature’ on the part of non-Chalcedonian Churches can be harmoniously substituted without causing harm to either side’s theology.